Since Nichiren’s disciples and lay supporters believe solely in the Lotus Sutra, honestly discarding expedient means and not accepting even a single verse of the other sutras , exactly as the Lotus teaches, they can enter the treasure tower of the Gohonzon. How reassuring! Make every possible effort for the sake of your next life. What is important is that, by chanting Namu-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism.

https://www.youtube.com/watch?v=UIf_itVKer8"The greatest Crime Islam committed in its whole history was the destruction of Nalanda, the world's first University the seat of learning and wisdom, the birthplace of Wisdom and Philosophy the womb of Buddhism the fruit of culture and progressive thought and the pride of mankind east or west.

Where great souls like Buddha, Mahavira, Kautilya and Paninni stayed and taught . Founded between 550 and 600 BC and imparted knowledge to thousands of students till AD 1193 where courses were drawn from every field of learning secular and sacred , native and foreign Science Mathematics, Metallurgy, Medicine, Astronomy , Philosophy, Logic, Physics , Anatomy , Yog shastras , Vedas Scriptures and even philosophies from abroad and across the seas which attracted pupils and scholars from Greece , Korea Japan, China, Tibet, Indonesia, Persia and Turkey. An architectural masterpiece accommodation over 10,000 students and 2000 teachers with eight separate compounds, 10 Temples, meditation halls classrooms, lakes and parks. The library was a seven story building where texts were meticulously prepared.

In AD 1193 Muslim Invaders under Bhaktiyar Khalji Khajli captured it . He asked is there a Kuran here ?. Thousands of monks were burned alive and beheaded as he uprooted Buddhism and planted ISLAM by sword what did the innocent monks do to deserve slaughter ? All their mouths could utter was "Buddham Sharanam Gacchami" even when they were burned on poles. The building were demolished till the 4 foundation walls. Centuries and Centuries of manuscripts were turned to Ash and Dust . The burning of the library went on for months .as the daughter of culture was ravished by bigotry and narrow mindedness.

"Smoke from the burning manuscripts hung for days like a dark pall over the low hills "

"The Kempon Hokke school was founded by Nichiju in Kyoto about one hundred years after Nichiren Daishonin’s death. It maintained that the Buddhist doctrines should be transmitted by the scriptures only and not from mentor to disciple.". -- The Human Revolution Vol. IX

This is best exemplified in his writings and friendship with both Zhou Enlai and Chiang Kai Shek [Madam Chiang Kai Shek] in which he shamelessly extols the brutal generals Zhou Enlai and Chiang Kai Shek.

"Recall that for Emerson, great figures such as Shakespeare, Napoleon , and Goethe, all of whom are exemplars of achievement, are unique only insofar as they have developed to a greater extent the inner qualities available to all humans." -- Daisaku Ikeda

I went to a SGI-USA World Peace meeting today (in a major US city) and kept count on the number of times I heard the following words/phrases:

President Ikeda/Sensei Ikeda/Daisaku Ikeda/etc.: I lost count. Seriously, I gave up on counting at the 20/21 mark.Daishonin: 1Nichiren: 0Lotus Sutra: 1Kosen rufu: 1Gosho: 1Buddhism/Buddhist/Buddha: 0 (again, seriously)"

This perfectly mirrors my own experience and one of the principle reasons I left the Soka Cockeye.

There are various teaching methods employed by the Buddha in the Lotus Sutra: simile; metaphor; parable [of which there are seven]; skillful or expedient means; logic; historical precedent; narration [current events and prior birth stories]; questions and answers; and most importantly, a direct exposition of his Enlightenment. When studying the Lotus Sutra one can reflect, "here the Buddha is speaking of his experience in a previous existence and here the Buddha is answering the question of Sariputra", etc. Are there worlds where the Buddha actually experienced parthenogenesis as the physiological method of reproducing the species or is it a metaphor or is it something else? Is the Treasure Tower a metaphor only? Bodhisattvas 500 feet tall on other worlds? Flying cars? Some things are fruitless to question or contemplate and the Buddha was silent.

"The Guardian Deities and the Spirits of Good (shoten zenjin) in our teaching are the psychic forces that prevent us from making very regrettable mistakes or doing the wrong thing. Nevertheless, they are all forces that exist in our own heads and are to be found nowhere else." -- Martin BradleyReally? Nichiren teaches, quoting the Benevolent King's SutraThough this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings.... In the end, he makes it impossible for us [the four heavenly kings] and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away.... And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country, and the ruler will fall from power." He also teaches the following:

"At that time, because the innumerable benevolent guardian deities will be unable to taste the flavor of the Law, their majesty and strength will diminish."

"And in addition, the Buddhas of the six directions and the twenty-five bodhisattvas of the Pure Land school, the twelve hundred honored onesof the True Word school, and the various honored ones and benevolentguardian deitiesof the seven schoolsare also certain to protect Nichiren."

"Third, it would appear that the guardian deities have deserted this country, and this is probably one reason why offenders do not suffer any immediate punishment."

"When one comes to the end of one’s good fortune, no strategy whatsoever avails. When one’s karmic rewards are exhausted, even one’s retainers no longer follow one. You survived because you still have both good fortune and rewards. Moreover, in the “Entrustment” chapter,1theheavenly gods and benevolent deitiespledged to protect the votaries of theLotus Sutra. Of all the guardian deities in heaven, it is thegods of the sun and moonwho visibly protect us. How can we doubt their protection? The heavenly deityMarīchiin particular stands in service before the god of the sun. When the god of the sun protects the votaries of theLotus Sutra, how could the honorable one of heavenMarīchi, who is his vassal, possibly abandon them? The “Introduction” chapter of the sutra reads, “[At that timeShakrawith his followers, twenty thousand sons of gods, also attended.] There were also the sons of gods Rare Moon, Pervading Fragrance, Jeweled Glow, and thefour heavenly kings, along with their followers, ten thousand sons of gods.”Marīchimust be among the thirty thousand sons of gods who were present at the ceremony. Otherwise, this deity could only abide inhell.

You must have escaped death because of this deity’s protection.Marīchi gave you skill in swordsmanship, while I, Nichiren, have bestowed on you the five characters of the title of the Lotus Sutra. There can be no doubt that Marīchi protects those who embrace the Lotus Sutra. Marīchi also upholds the Lotus Sutra and helps all living beings. Even the words “Those who join the battle are all in the front lines”2\derive from the Lotus Sutra. This is what is meant by the passage “If they should expound some text of the secular world or speak on matters of government or occupations that sustain life, they will in all cases conform to the correct Law.”3 Therefore, you must summon up the great power of faith more than ever. Do not blame the heavenly gods if you exhaust your good fortune and lose their protection."

"Third, it would appear that the guardian deities have deserted this country, and this is probably one reason why offenders do not suffer any immediate punishment." It is obvious that Nichiren believed in and taught the very real existence of heavenly beings, Buddhist gods, and guardian deities. More importantly, he, unlike Martin Bradley, the Nichiren shoshu, and the Soka Gakkai, believed in the very real Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra who manifested as Shakyamuni buddha of India.

You are not alone. Give your experience. The recent experience by Taiten and Proud was a doozy. Two weeks after a territory leader told her to take down her non-SGI approved Gohonzons, the Territory leader was dead.

SGI member: “After consistent practice over 24 years and the just as consistent demonstration and proof of the power of the practice both conspicuous (material) and inconspicuous benefit I feel compelled to tell you that SGI is correct in using “Tactful” means of offering practitioners the promise of material gain and benefit. Further to that it is absolutely the birthright of any human to openly benefit from the infinite abundance of the Universe. Your view is limited and ultimately both judgmental and pessimistic. The idea of course is to understand by gaining material that it is not the source of happiness in and of itself but that those who are aware or awake to their Buddha nature will want for nothing and can fulfill their desires. There is no “sin” other than to not live our lives and as fully as we can.”

killianyacht@hotmail.com

Joseph

Response: Your benefits are minuscule compared to the devotees that practice as the Lotus sutra and Nichiren Daishonin teach. Try practicing as Nichiren did and you will experience the real benefit of the Lotus Sutra.

Here is the real reality of SGI “benefits”:

Shortly after the temporary Community Center opened on Park Avenue and 17th street (1979?), I went to a Young Men’s Division meeting on Saturday. The purpose of the meeting was to make our personal determinations for the future and to present them to Pres. Ikeda. We wrote down one or two line determinations in a binder-type book, one after the other. The meeting opened and, to my surprise, every determination was read. I was uplifted by the determinations. They were so lofty: US senators; judges; congressmen; doctors; lawyers; artists; musicians; and a few teachers, “for Kosen Rufu and for Sensei”. Final encouragement was given by Mr. Kasahara. The jist of what he said was to chant and do lots of activities and we would all realize our dreams without fail. At the end of the meeting, I’ll never forget, this Japanese senior leader going around and shaking hands very vigorously saying, “Ah!, future senator, future congressman, future doctor, for President Ikeda, neh?”

I’ll never forget the animated conversation I had with my best friend at the time after the meeting. I’m sorry if he reads this post and is offended but it is very instructive in terms of the truth of the SGI. He determined to become a US Senator. He told me he applied to become one of the “Who’s Who” of American Youth, and he determined to do so and was encouraged by his leaders to do so, so it would happen. It mattered nothing that he had accomplished little outside of the SGI. He even held on to his dream of becoming a US Senator for a time. He had attained the level of YMD headquarters chief, but he could barely hold on to a job for more than several months at a time, let alone finish college. He says he’s doing great, but to me, the SGI is just a fantasy land of broken dreams.

You will see replies to this post that this was an isolated example but if we delve into the history and the actuality of these young men, we will see that of the ~ 150 young men at the meeting, it would be safe to say, 120 stopped practicing with the SGI during the last 29 years. That leaves somewhere around 30 who continue to practice. Of those 30 how many have gone on to achieve a modicum of success (actual proof being touted by the SGI as the only reliable proof of a teaching)? How many have gone on to become senators, congressmen, judges, doctors, lawyers, accomplished artists or musicians, noted scientists, teachers, etc? To my knowledge, not one has gone on to become a senator, congressman or judge. Perhaps one or two has gone on to become a doctor or lawyer and there were conceivably a few who had gone on to become respected teachers, artists, scientists etc. But out of this handful of “successful” people, how many realized their determinations from that day in 1979? From what I’ve witnessed, the “actual proof” attained by these SGI practitioners was actually worse than the “actual proof” attained by those that stopped practicing or by a similar cohort who never practiced. For example, take any group of 150 highly motivated young men. One would expect that at least ten to twenty percent would go on to realize their determinations. But through the SGI faith and practice, probably less than five percent realized their dreams. However many (or few) there are, this is hardly the universal actual proof that the SGI espouses.

The bottom line is, there is no actual proof in the “Buddhism” of the SGI, regardless of how persuasively and aggressively the practitioners would have you believe. They have distorted the teachings of the Eternal Shakyamuni, the Lotus Sutra and Nichiren Daishonin. How could they demonstrate actual proof?

You really misunderstand the heart of the Lotus Sutra and the teachings of Nichiren Daishonin and the principle of abandoning expedients. Perhaps, I can help you but I doubt it. You have learned little in your 24 years in the Soka Gakkai. All the same, I will try.

SGI member: You can chant for anything you like, the purpose of chanting is to fullfill your every desire.

Shakabuku: Really? I always wanted a Cadillac Sevlle and a pretty girlfriend.

SGI member: You can chant for ANYTHING you want. The purpose of chanting is to accumulate actual proof in your life so you can demonstrate the benefits of chanting to your family and friends and create world peace.

Shakabuku: That sounds great, I think I will give it a try.

Two years later, the shakabuku has just totaled his shiny new Cadillac and his pretty girlfriend ran away with the district chief. He is devastated and he quits chanting.

This is a scenario that is all too common among the members of the SGI and is one of the reasons, of the more than 500,000 people in the USA who came to SGI Buddhism in the 60′s, 70′s and 80′s, less than 35,000 have persevered in their practice.

Lets take the SGI teachings literally:

You chant to fulfill your desires. Your desires are fulfilled. By fulfiilling your desires you attain Enlightenment. What is it that is permanent in this world? A car? A girlfriend? A house? Good health? Good friends? Joy? Nothing. There is nothing that is permanent. Everything and everybody is as ephemeral as the dew on the grass. Nevertheless, the SGI says chant for this and chant for that and this is the purpose of Buddhism.

An SGI member concisely sums up the SGI teachings:

“Actual attachments are the source of enlightenment. Don’t confuse Mahayana with Hinayana Buddhism. We all have desires and it is within the scope of Buddhism to fufill them in order to deepen our faith in the effectiveness of this practice.”

Question: What is the source or cause of Enlightenment, according to the SGI?

Answer: “Attachments” but according to Nichiren Lotus Sutra Buddhism attachments are but temporary phenomena. According to the SGI, attachments fulfill ones desires and therefore lead to Enlightenment. We have already seen that one aspect of phenomena is impermanence. There is nothing that one can attach oneself to permanently. Furthermore, to attach oneself to anything, since all things are impermanent, can not lead to the attainment of the awakened state of Enlightenment which is absolute and permanent.

The awakened state clearly perceives, among other things, the impermanence of all phenomena and no other perception that characterizes the Enlightened state invalidates the truth of temporary existence. Even the truth of the Middle Way does not invalidate the truth of temporary existence. Therefore, it is absolutely useless to rely on attachments (impermanence) to arrive at the sublime life state of Enlightenment. The Daishonin states:

“It is said in the Nirvana Sutra:’ Before listening to the Lotus Sutra we had all been of evil views.’ Grand Master Miao-le explains this in his Fa-hua hsuan-i shih-chi’en; ‘ The Buddha himself called his pre-Lotus Three Teachings (zokyo, tsugyo and bekkyo) evil. ‘ Tientai citing the words of the Nirvana Sutra just mentioned, says in his Mo-ho Chih-kuan (Great Concentration and Insight): They called themselves evil. Isn’t “evil” bad? ‘ Miao-le explains this in his commentary on the Mo-ho Chih-kuan:

‘Evil means “wicked.” Therefore we must know that only the engyo (perfect teaching) among the Four Teachings is correct. But it has two meanings. First, it means that following the “perfect teaching” (engyo) while rejecting the remaining three is correct, and rejecting the “perfect teaching” while following the three is erroneous. THIS IS A RELATIVE POINT OF VIEW (caps me).

Secondly it means that attachment to the “perfect teaching” is considered erroneous while detachment from it is correct. This is an absolute point of view in which there is no difference in the eyes of the Buddha between the “perfect teaching” and the remaining three of the so-called Four Teachings. Either way, we have to stay away from error. It is bad to attach ourselves to the “perfect teaching,” how much worse it is to attach ourselves to the Three Teachings!” (The Opening of the Eyes).

What is it that the Daishonin means, in practical terms? He means that if we attach ourselves to some desire, any desire, one can not attain the sublime life state of Buddha. Let me give you a few examples, albeit extreme examples that are derived directly from SGI’s and the SGI member’s assertions above:

One man is attached to eating. He chants to be able to eat the most sumtpuous food whenever he wishes, in order to prove the validity of the practice. The person will surely realize this desire, according to the SGI. He eats until he is 600 lbs. He develops diabetes, hypertension and heart disease. The practice is proven according to the SGI, the person attatches himself to his desire to eat and through chanting and realizing this desire, he thus attains Enlightenment.

What really happens is that, instead of leading to Enlightenment, attaching himself to his desire, he gets sick and becomes a poor example of a Buddhist.

Another person loves to chant the Daimoku. He attaches himself to chanting the Daimoku in order to attain Enlightenment. He determines to chant the Daimoku continuously and realizes his desire by chanting ten or more hours a day. Once again, according to the SGI, he proves the validity of the practice.

The reality is that he disproves the practice despite realizing his desire. He skips meals, fails to talk with the wife, and begins missing work. He gets divorced and is layed off from work.

By forming attachments, according to the SGI, one obtains enlightenment but, as we see, the actual reality is that attachment leads to misery. The Lotus Sutra, the Buddhas throughout the Three Existences, and Nichiren Daishonin teach that attatchments lead to suffering but why then, does the SGI teach otherwise?

There are several reasons: They misunderstand Buddhism; they emphasize quantity rather than quality; they have huge egos and thinking themselves wiser than Buddha Shakyamuni and Nichiren Daishonin; and their leaders are deluded.

In the end, not one person has ever attained Buddhahood through the SGI teachings.

Lastly, the SGI is as phony as a three dollar bill and as duplicitous as those who espouse republican right wing family values:

Speaking to SGI members:

“Make Full Use of Your Attachments” — Lectures on the Hoben and Juryo Chapters of the Lotus Sutra by SGI President Daisaku Ikeda

But when speaking to the intellectual community:

“The more one is able to solidify a “mind of goodness,” the more he or she overcomes attachment to earthly desires and develops a “mind of peace.” — Dr Yoichi Kowada, the Director of the Institute of Oriental Philosophy speaking at the Fourth World Public Forum Dialogue of Civilizations in Rhodes, Greece

“Nichiren writes:

“I, Nichiren, have never prayed for the benefit of this lifetime alone. I pray only for the realization of Buddhahood.” He also says, “However, I always pray for your sake, Shijo Kingo, because you are one who inherits the life of the Buddha, the life of the Lotus Sutra.”

Nichiren never prayed for Shijo Kingo’s profit, for a better income or higher social status. What he does say is,”I always pray for your sake.” When Nichiren says,”for you sake”, he prays for the sake of Shijo Kingo’s life in the true, ultimate sense. Shijo Kingo was in the midst of an extremely difficult situation when he received this writing from Nichiren (his fellow samurai were jealous of the close relationship he shared with Lord Ema, their over-lord, so they tried to persuade Lord Ema to punish Shijo Kingo and force him to abandon his practice of faith. As a result, Lord Ema threatened to confiscate Shijo Kingo’s property unless he gave up his faith.)

Even during this horrible time, he does not pray for Shijo Kingo’s material advancement, but he does pray deeply for his sake, for his security. In other writings, Nichiren criticized priests who concentrated on the material gain or benefit of their believers. He taught that such teachings are not of the True Law. In “Letter to Hoshina Goro Taro Nyudo: Nichiren says: “Today, priests such as Zendo, Honen, and the others, deceive ignorant priests and lay believers by displaying magical skills, thereby destroying faith in the true teaching of the Buddha. The followers of the Shingon sect are especially guilty of stressing benefit only for today, only for this lifetime. They worship various kinds of animals in order to bring about love between male and female, or to gain property, wealth and status. They value such superficial bits of proof. If you think that their teachings are superior to other teachings because of this sort of proof, then you should know they are inferior to even the heretical teachings in India.”

Question: What about the Gosho “Earthly Desires Are Enlightenment”, it contains the phrase “In a practical sense, the doctrine of ‘earthly desires are enlightenment’ indicates that the mundane cravings of the individual, when tempered by faith in the True Law, become the fuel for enlightenment.”

Answer: This is wrong. It is a Soka Gakkai/NST doctrine, not a Nichiren Doctrine. Seeing the words “in a practical sense” in SGI/NST publications, whether in the writings themselves or their commentaries, is seeing a red flag – you should read on with great caution. From what I see, both SGI and NST view orthodox doctrine as theoretical and inapplicable to “modern” life while viewing their “more practical” teachings as something that people today can understand and use to “create value” in their lives.

Their “practical” but false explanations of the teaching is proof of their widespread misunderstanding of the Lotus Sutra and the writings of Nichiren Daishonin. A good example is found in their view of the popular writing they call, “Earthly Desires Are Enlightenment”.

In reality, Nichiren Shonin did not give a title to this writing, and if you read it carefully, you will see that the writing could just as easily be called, “The Sufferings of Birth and Death Are Nirvana.” If you find the “Sufferings of Birth and Death Are Nirvana” not as appealing as “Earthly Desires Are Enlightenment”, that should be an indication to you that you have a misunderstanding of Nichiren Shonin’s teachings. He says in this writing, “No matter how dangerous the world may become, I Nichiren, will pray to save all of you, with a spirit equal to starting a fire by rubbing wet wood together, or digging through very dry earth to reach water.”

Part of the Lotus Sutra that you recite reads: “Isshin yok-ken butsu Fu ji shaku shinmyo”, which means that, with one, solid mind we sincerely deeply long to see the Buddha – to find the Buddha. To pray in this way continually is the meaning of prayer. A prayer for material desires must, by definition, be shallow, because it is a prayer concerned with that which is transient. Someone who longs today for a Mercedes Benz may want a BMW tomorrow. Affairs such as these change so easily. Material desires are ever-changing and never-ending but the prayer to see and manifest the state of the deathless unchanging reality of Buddhahood should always be always in our hearts. Not all people recognize it or understand it but, from the time we were born and before, the prayer of “yearning to see the Buddha” has always been in our lives. That is why we are able to feel such joy by chanting Namu Myoho Renge Kyo. The existence of this prayer in the depths of our lives is the reason we are capable of praying with the strength of producing fire by rubbing wet wood together, or reaching the water of the Buddha’s mercy by digging through dry earth. To feel this real prayer and to realize the genuine benefit of faith in our lives, we need strong, persistent, unbroken prayer for Buddhahood.

Nichiren states, “Even if the sun rises in the west, the prayers of the devotee of the Lotus Sutra could never be unanswered“.

“The devotee of the Lotus Sutra” will be able to call forth this ultimate prayer in his or her life. This real prayer will give us the steady life we long for; we will no longer be sometimes joyous, sometimes depressed. The aspects of a devotee’s life – those phenomena that are both discernable and conspicuous or those things referred to as “benefit” and “loss” will then manifest to best serve the life of Buddha within [the non-discernable and inconspicuous].

I am sure that you SGI or NST members sometimes have been engaged in campaigns to chant one million Daimoku in order to get some sort of “actual proof” of the Gohonzon’s power – a nice apartment or house, a new job, a husband or wife, etc. It may be of interest for you to know that Nikko and Nichimoku Shonin strictly forbade such practices of “testing” the Gohonzon. At any rate, whether or not one’s wish is fulfilled, after completing such practices, does not provide evidence of “actual proof” of Nichiren’s teachings since such prayers are not the prayers of the devotees of the Lotus Sutra.

Please understand that I am not saying that desires are wrong in and of themselves. For instance, someone may long to live in a beautiful penthouse apartment. It is possible for someone to enjoy that kind of wish as long as he or she is not consumed by desire [attached] and does not confuse such wishes with prayers.

Please remember that your true virtue as a human being who chants the Daimoku can never be replaced by anything – not even good friends, family, or by a perfect relationship between husband and wife. Certainly, your true worth as a human being does not depend on your high standing in society, apartments, houses, cars, jobs or money, as taught in the Soka Gakkai.

We can complete the true meaning of our existence when by fusing our life with the Gohonzon, with the Life of the Eternal Buddha, and with the Lotus Sutra. When we do this our real prayers are manifested and we feel an overwhelming joy and appreciation to the Lotus Sutra. Isn’t that wonderful! When we have this feeling of joy and appreciation to the Lotus Sutra our prayers are answered.”

“Yes. To clarify what the Daishonin meant, on the Gohonzon he wrote two names in (medieval) ancient Indian Sanskrit, or Siddham. They are the Buddhist deity Ragaraja, which represents the principle of “earthly desires are enlightenment”, and the Buddhist deity Achala which represents the principle that “the sufferings of birth and death are nirvana. Since it’s on the Gohonzon, it’s a very real part of our lives." -- SGI leader attempting to rationalize SGI’s erroneous interpretation of Earthly Desires are Equal to Enlightenment

Robin Beck writes on his Fraught With Peril blog:

Aizen Myo [Ragaraja] is The Wisdom King of lusty, passionate, greed]:

“æ„›æŸ” æ˜ŽçŽ‹ {Aizen-myo’o}:

Ai means something like infatuation. The kanji read zen means stained or dyed. Aizen is a translation of raga. It is translated as passion, lust, greed, desire, gluttony, & craving; among other things. I think I like infatuation for raga.

The myo means light, a translation of vidya, meaning objective wisdom. The O is, of course a translation of raja, meaning king. (Skt: Ragaraja) A Buddhist deity who is said to purify people’s afflictions and free them from illusions {hleshas, bonnos} and the sufferings accruing from afflictions. In the esoteric teaching his true identity is regarded as Dainichi (Skt: Mahavairochana) Buddha or Kongosatta (Vajrasattva). Aizen is pictured on the Diamond World mandala and is depicted as being red in color with three eyes, six arms and a furious expression. In his hand he has a bow and arrows. His name is inscribed in Siddha, a medieval Sanskrit orthography, on the left-hand side of the Gohonzon as one faces it, signifying the principle that afflictions are enlightenment (Jap: bonno soku bodai). -- Source: A Dictionary of Buddhist Terms and Concepts. NSIC: Tokyo. 1983. 1990.

However, we clarify Aizen Myo ["Earthly Desires Are Equal To Enlightenment"] from the perspective of Nichiren’s Lotus Sutra Buddhism and most importantly, the true meaning of the Gohonzon, faith in the Lotus Sutra, and faith in Eternal Buddha:

The SGI’s reliance on Aizen Myo and their misunderstanding of the concept of Earthly Desires Equal Enlightenment [which should read, Delusions Equal to Enlightenment], is equivalent to a separate enshrinement of this deity. It is a great slander of the Law. They misunderstand the very nature of the Gohonzon while the position of The Master of Teachings Lord Shakya of the Original Doctrine of the Lotus Sutra and thus the Gohonzon itself is diminished. This is the fundamental cause for their lack of benefits and their punishment.

Nichiren Daishonin writes:

“For all the beings of this country of Japan the Buddha Shakya is Ruler, Teacher, and Parent. Even the Heavenly Deities, the Five Generations of the Earthly Deities, and the Ninety generations, gods [kami] and humans, of the Human Kings are subordinates of the Buddha Shakya.” [Myoho bikuni gohenji or Reply to Bhikshuni Myoho]

Subordinates refer to retainers or vassels. Aizen Myo or Delusion are Equal to Enlightenment is subordinate to Shakyamuni Buddha of the Juryo Chapter and the Buddha nature of the Amala consciousness. Therefore, earthly desires are subordinate to the Great Desire for Buddhahood and the spread of the True Teachings.

In reply to Various People [Shonen Gohenji] we read:

“The whole of the country of Japan one and all will become the disciples and lay donors of Nichiren. Those who have left the household life among my disciples will become teachers of the Emperor and Retired Emperor. The housholders will be ranged among the Ministers of the Left and of the Right. Or even the whole of Jambudvipa will all revere this doctrine.”

This is why we have priests to clarify the teachings and the danger of those unlearned SGI men and women, those who claim to have attained what they have not, teaching the Lotus Sutra and the meaning of the doctrines of Nichiren Daishonin. The whole of “Give Adoration” [Namu] includes Aizen Myo who gives adoration to Namu Myoho renge kyo.

Therefore, our earthly desires or delusions give way to Namu Myoho renge kyo, not the other way around as taught in the Soka Gakkai. They are confused about the Gohonzon and they are confused about the Buddha. How could they not be confused about everything else. Do not believe them, not about anything. If you want guidance go to the source. Go to the Lotus Sutra and the writings of Nichiren Daishonin and, if you still have questions, seek out a priest who knows the heart of the Sutra.

Let the karmic retribution of many SGI’s top leaders [as well as the theoretical proof proffered here] be a warning to those who follow. It would be better to outlaw the SGI distorted teachings than offer up ten thousand prayers.

Regarding some of SGI's mistaken doctrines and erroneous way of thinking:

Cris Roman wrote some interesting things in Ethics and Morality in Nichiren Daishonin's Buddhism. Cris actually helped shape or, at the very least, brought to light the doctrines of the SGI to our shores in the sixties and seventies. Is his essay completely erroneous? No. That is the danger of the Soka Gakkai, their mixing the clean with the unclean, the correct with the mistaken. Is there any wonder why SGI members are confused? Let me explain.

Cris writes:

1)."Ultimately the goal, at least for me, is to arrive at a pointwhere personal suffering is minimized so that more and more of myfinite energy as a single human can be exerted in relieving thesuffering of others."

In pre-Lotus Sutra or provisional Buddhism, suffering (specificallythe Lower Six Worlds and generally, the Nine Worlds exceptingBuddhahood) can be eliminated or 'minimized". On the other hand, the Lotus Sutra and Nichiren teach that the eternal Nine Worlds exist in the eternal World of Buddhahood and visa versa.

Since this is so, Nichiren Daishonin teaches, "Suffer what there is to suffer andenjoy what there is to enjoy and continue to chant Namu Myoho rengekyo." Nichiren also states in one of his major writings, "relatively minorhardhips, such as exile, imprisonment, torture and execution." One whois practicing the Lotus Sutra while trying to eliminate or diminish suffering [which is neither eliminatable nor even undiminshable] is destined for arude awakening based on reality. They will be unable to forge strong faith and to obtain Buddhahood.

Nichiren compassionately prepared his disciples for not only the best of times but the worst which are bound to befall a votary of the Lotus Sutra. There is also the matter of the Eight Winds which befall everyone. Of course, actual proof in the real world, as accomplished by Nichiren's disciple Shijo Kingo is important but his change in circumstance was a product of his striving ever more in faith and not his striving to diminish suffering. Nichiren Daishonin writes in the Opening of the Eyes in which he entrusted to Shijo Kingo: "You people, why then do you not also strive for the sake of the Law?" He did not say "strive to end or diminish suffering." In this sense too, the Lotus Sutra, the teachings of Tientai, and the teachings of Nichiren Daishonin differ from the earliest Buddhistteachings on the Four Noble Truths and Eightfold Path

In Letter to Yorimoto (Shijo Kingo) he writes:

"Even though I myself have been able to withstand attacks with sticksof wood or tiles and stones, vilification, and persecution by theauthorities, how could people such as lay believers, who have wivesand children, and are ignorant of Buddhism, possibly do the same?Perhaps they would have done better never to have believed in thefirst place. If they are unable to carry through with their faith tothe end, and uphold it only for a short while, they will be mocked byothers. So thinking, I felt pity for you. But during the repeatedpersecutions I suffered and throughout my two sentences of exile, youhave demonstrated your resolve. Though that has been wondrous enough,I have no words sufficient to praise you for having written a pledgeto carry through with your faith in the Lotus Sutra, in spite of yourlord’s threats and at the cost of your two fiefs."

Hardly was Shijo Kingo striving to eliminate suffering or acquire new lands.

Cris goes on to state:

2). "Buddhism does not promise the annihilation of all suffering.Sakyamuni's teachings began when he perceived suffering as aninevitable aspect of life. What Sakyamuni intended and what Nichirenperfected was a way to totally illuminate my Buddha nature, therebyproviding me the wisdom and strength to eternally transform all thesufferings of life and death into fundamental joy. Daimoku providesthe wisdom, strength and opportunity while the Bodhisattva idealsupplies the moral imperative."

The Lotus Sutra does not promise the annihilation of any suffering,not one iota. It promises Buddhahood. There is no transformationwhatsoever. There is no human revolution. There is only awakening tothe true nature of life and the joy derived from the Law. I'm not surewhat she means by, "...the bodhisattva ideal supplies the moralimperative", so I won't say much except that, moral imperative is aBuddhist, Confucian and Christian concept that lies in the World ofTranquility, not the World of Bodhisattva. The Bodhisattvas imperativeis faith in the Lotus Sutra and actions to put into practice the wordsof the Buddha and Nichiren Daishonin.

The SGI doctrines are so distorted that hearing them makes me realizethe true meaning of suffering. If I am correct that Cris Roman was formative or even merely a vessel for the propagation of the SGI's erroneous doctrines, then he should prostrate himself on the ground and apologize to those he hurt and continues to hurt. Also, like Vasubandu, he should write dozens of essays and thesis, both refuting his [their] previous mistaken doctrines while praising and expounding the truth of the Lotus Sutra and Nichiren Daishonin's teachings.

Cris writes,

3)."Through Buddhist practice, I can elevate my perspective to a placewhere I recognize my suffering as a lack of some sort of support froman infinite universe with which I am one and to which I aminextricably and eternally bound.'

Here we see a mixture of Lotus Sutra Buddhism, New Age, and ValueCreation philosophy. Suffering is not a lack of anyTHING. It is beingattached to wrong views and things. It is the beginningless andendless Nine Worlds that is as much a part of us (and Buddhahood) asour heart and liver, the dying of a child and the blooming of a flower.

The Lotus Sutra states:

"At that time the four groupsWere devoted to (material) things." (Chapter 20, Bunno)

"The Four types of devotees at that timeWere attached to [wrong views]" (ibid. Hurvitz)

Those delusional people who persecuted Bodhisattva Never Despise andwho hadn't met the Buddha in India must have been reborn as SGImembers in Mappo. Here they assert the very same thing as the "fourgroups", only they are more arrogant. When the Bodhisattvas NeverDespise of this era tell them, "you will all become Buddhas", theysay, "we are already Buddhas. We don't need your false predictions."

Cris goes on:

"At this point, simple Newtonian physics would have me understand thatif I wish energies to be directed toward my being, I need to createforces that emanate outward from my life. This is similar to theattitude of "do unto others as you would have them do unto you," whichresonates with the Bodhisattva ideal."

Here he is mixing Buddhism with New Age and Christianity. Being aBodhisattva is not "wishing energies" to us like selfish beggars butto follow the mandate of the Buddha of the 16th Chapter of the LotusSutra and Bodhisattva Jogyo (Nichiren).

Further down we read:

4)."Similarly, the concept of the Middle way is bound up in thedetermination of what the proper approach to a given situation may be.Just as an artist might draw the line in the pictogram at either endor in the middle, according to his or her individual propensity, sotoo does the finding of the Middle Way imply that, under certaincircumstances, it may indeed involve going to an extreme."

and

"In seeking the Middle Way, the Buddhist invokes Nam-myoho-renge-kyoand uses the wisdom that naturally wells up within to make theappropriate causes at the appropriate times. Even our seeming mistakesare made so we can learn. The promise of the Lotus Sutra is that lifewill not end before we have realized our absolute power."

In teaching that "...determination of what the proper approach to a given situation may be" and "according to his or her individual propensity.",cris and SGI do not go beyond the Hinayana view of precepts or, at best, to the Mahayana practice of the paramitas, the conventional view of cause and effect, and the teachings according to the capacitiies of individuals (rather than according to the teachings that befit the time). Strategy boils down to the faith and practice of the Lotus Sutra not the faith and practice of proper approaches.

This is why the SGI members run around like cats chasing their tails,wasting precious time with the "proper approach" to promoting theWorld Tribune, the mentor disciple relationship, and employing every strategy but the Lotus Sutra. How can you strategize for an exile, or an attempt on your life? Only through deep faith in the Lotus Sutra and the protection of Shakyamuni Buddha.

The character myo is endowed with all sorts of meritorious benefits.Nichiren Daishonin states that the character Myo signifies perfectendowment. He also states it means to open and to revive.

In the second paragraph Cris, to some extent, corrects his erroneous viewbut unfortunately. he concludes,

"The promise of the Lotus Sutra is that life will not end before we have realized our absolute power.'

It is a nice marketing ploy by the SGI and I know the SGI practices the ends justify the means philosophy but Nichiren writes:

"Is any single great matter to be found in the other sutras? The LotusSutra contains twenty outstanding principles. Among those twenty, themost vital is the “Life Span” chapter’s revelation that the Buddhafirst attained enlightenment numberless major world system dustparticle kalpas ago. People may well wonder what this revelationmeans. Explain that it teaches that common people like ourselves, whohave been submerged in the sufferings of birth and death since timewithout beginning and who never so much as dreamed of reaching theshore of enlightenment, become the Thus Come Ones who are originallyenlightened and endowed with the three bodies. That is, it reveals theultimate principle of three thousand realms in a single moment oflife. From this perspective, you should firmly establish that theLotus Sutra is the most profound among all the Buddha’s teachings.You may bring forth this point in an official debate, but not duringpersonal discussions. Should you indiscriminately mention it towhomever you meet, on any occasion or at any time, you will certainlyincur punishment from the Buddhas of the three existences. This is thedoctrine that I have always referred to as my own inner realization."

This is another reason the SGI leaders are incurring punishment. Theygo around indiscriminately preaching, "We are Buddhas, you are aBuddha."

Cris Roman's writing, Ethics and Morality in Nichiren's Buddhism, citesprincipally, one Writing of Nichiren Daishonin, On Attaining Buddhahood In This Very Life. I would be remiss if I didn't point out that, despite his some few insights regarding this writing, this writing is both a disputed text or, at best,an early writing before Nichiren Daishonin fully developed his teachings. We too, from time to time, use both Nichiren's disputed and early texts but The SGI'sbedrock foundation ARE the disputed texts, for example, The True Aspect of All Phenomena, On the Treasure Tower, and the Ongi Kuden,

Why? Because their erroneous distorted doctrines such as, "Nichiren as True Buddha", "we are Buddhas just as we are", 'the Lotus Sutra has lost its power in the Latter Age", etc., are not found in the authenticated texts. Please also notice that he relies heavily on the commentary of Mr. Matsuda. He would have done better relying on the Lotus Sutra and Nichiren Daishonin. One other comment before returning to the text of his writings: There are other commentaries on the ethics and morality of the Lotus Sutra which are more in depth and morein line with the Lotus Sutra and the writings of Nichiren Daishonin than his [Cris'].

One such article, Ethics in the Lotus Sutra, a collection of papers, states:

"As you will see on reading the papers, no consensus on any ethicalissue was reached. There was not even an agreement on whether or notthe Lotus Suutra taught an "ethics." In discussion, Gene Reeves arguedthat "ethics" could be understood in three ways. First, in thephilosophical sense of the word, it is the systematic study of theprinciples of right and wrong, and in this sense, is absent from theLotus. The second sense of "ethics" as a list of moral principles tobe followed is also lacking. However, Reeves argued, the Lotus Sutradoes contain "ethics" in the third sense of a telos or a guide fordoing good.

Damien Keown countered that none of the three senses captures theessence of the Lotus. Keown suggests that it focuses on the nature ofthe Buddha and his Dharma, and only touches on ethics tangentially.There is no ethical analysis or discussion in the text, and it wouldmiss the point to derive an ethics from it. The parables cannotsupport such an effort. In my view, Reeves is probably right. At anyrate, followers of the Lotus Sutra, like members of Rissho Kosei Kai,certainly look to it as a practical guide to ethical life."

Cris goes on:

4)."With the Daishonin's Buddhism, people who do not have thecapability for such reflection -- the vast majority -- need simply tochant daimoku in order to manifest the reality of the ultimate lifeentity. This makes Buddhism infinitely more accessible, and ratherthan indulging in only internal, reflective, somewhat selfishmeditative behaviors, the Buddhist can make real causes for thecreation of global peace and harmony."

The SGI would be a much less slanderous organization if all theypromoted was the chanting of the daimoku. But, according to these heretics, daimoku isn't enough, you have to follow the living mentor, Daisaku Ikeda, "The prime point of the Lotus Sutra". Worse, they go around slandering the other practitioners who chant the daimoku, the members of the Kempon Hokke, the Nichiren Shu, the HBS, the Nichiren Shoshu, and the independents. They don't meditate but the leaders rigorously promote "reflective behaviors". For example, if onedisputes a leader or asks too many questions, one is apt to hear froma leader, "You lack faith. You should reflect upon it, chant Daimokuabout it" (about disputing the leader or the act of asking too manyquestions). This promotes a trivializing of the daimoku, making itinto all those things Cris criticizes about meditation. Finally, here, he equates accessibility with making the causes for global peace and harmony. Certainly the SGI has made Nam(u) Myoho renge kyoaccessable but there is no more disruptive organization of Nichirenbelievers from the past, in the present, and probably in the future.

Why? Because the daimoku they chant is the daimoku of the Lotus Sutra in name only. Even a parrot can chant the daimoku. It is the heart too that chants the daimoku and one's behavior as a human being.

Cris continues:

5)."I want to reiterate that Middle Way does not mean that you seekthe middle. It refers to the entity of life at the center or core ofall existence that projects the light which we see -- as well as theshadow we do not -- upon the movie screen of our daily lives."

It is bad enough that the SGI has turned the Lotus Sutra into some newage philosophy. Worse, they promote the Buddha as the Law (Dharma)Body, misunderstanding and misappropriating the teaching of the ThreeBuddha Bodies stating,

"The entity of life at the center or core of all existence that projects the light which we see -- as well as the shadow we do not -- upon the movie screen of our daily lives."

Where in the Lotus Sutra and writings of Nichiren Daishonin can we find this doctrine? We find this doctrine in the Avatamsaka (Flower Garland or Kegon) and the Buddha of Universal Life Sutras, not in the Lotus Sutraand the teachings of Nichiren Daishonin. Nichiren writes:

"The sutras which came before the Lotus Sutra taught that allphenomena derive from one's mind. The mind is like the earth, andphenomena are like the plants growing in the earth. But the LotusSutra teaches that the mind is one with the earth and the earth is onewith its plants. The provisional sutras say that a tranquil mind islike the moon and a pure heart is like a flower, but the Lotus Sutra states that the flower and moon are themselves heart and mind." (A Gift of Rice)

Nothing is "projected". We are the earth, moon and plants.

In conclusion, Cris writes:

6). "So what of homosexuality, abortion, capital punishment,infidelity, gun control and all the other issues that have become buzzwords in our national obsession to define morality?"

Buddhism would say each man and woman must determine for him or herself what the proper take on each of these subjects may be, andencourage people to make their decisions based on the deepest wisdomthey find within."

He goes on to do the very thing he rails about, he promotes variousagendas. As long as homosexuals [or heterosexuals] chant the daimoku,"they will surely attain Buddhahood". However, according to Nichiren, "not thosewho chant the daimoku while destroying it's intent" [at least, not for the forseeablefuture]..